The News-Herald. [volume] (Hillsboro, Highland Co., Ohio) 1886-1973, 1887-07-28

In all nomad Tatar communities
for instance, 40 the Kirghese hordes Of
the inner Steppe between the volga and
the Ural-the "Shamman" or medicine
man is person Of frst-rate importance.
He is the priest and prophet Of the wan
dering tent-folk, physician and sooth-
sayer, saint and thaumaturg. He is re-
garded a. being on familiar terms with
the unseen powers of the universe, and
is supposed to have direct control
over the entire Sammanist Pan
theon, from the ''tiess-tori," or,
"good spirits" who ride upon the
"red foxes" to the four-horned de-
mons who rule in neither world. His
blessing can insure good health and
success in life; his prayers can ward OF
evil and avert early death his adjurations
cure sickness and prevent disease. He
Is revered a. one semi.divine; and no
Tatar ceremony, whether in connection
with birth, death, marriage, or funeral,
can be performed without him. He has
his own "yurta," and this is deemed as
sacred to the superstititious nomads a.
the holy groves and hills, the 'stocks"
and "stones" which are everywhere OBJ
jects of worship to the wandering Mon
gol tribes.
The Office of Shamman is not heredi-
tary among the Kirghese Tatars. Only
specially endowed individuals are con-
sidered eligible for the dignity. The
great medicine man of an encampment,
known as the "Ulukam," himself selects
the pupil or disciple who is to succeed
him. He always pitches upon young
man of weak and nervous constitution.
One subject to epileptic fits is deemed
specially qualified for the priestly func-
ton. Such one ia taken in hand by
the elder man, dosed with certain herbs
that tend to produce mental elation,
taught the mystic language and
formulas of Shammanism (for 1t
has q gibberish all its own, which
laymen are not suffered to learn), and,
lastly, he is instructed in beating the
sacred "tiur," kind of tambourine that
is used in the incantations and ceremo-
MES peculiar to the cult. As soon as he
has undergone this preparation he IL
sent to the "holy woods" and obliged to
spend twelve months, from spring to
spring, in perfect isolation, there to pom
der on the mysteries into which he has
been inducted and to see If the spirits
visit him. If during this period he has
visions or falling-fits, or hears strange
voices, he is forthwith promoted to be q
''kitchi-kama," or "little Shamman," as
the people call him; and after another
years probation he becomes fully quail
lied medicine man.
On all occasions when his services are
in requisition the Shamman wears o
special costume, every item of which is
deemed sacred. His face Is never seen,
and, whatever ceremony he may be en-
gagged In, his eyes must be kept closed.
He wears conical cap of red cloth, the
point formed of the head of gray owl,
Its wings and tail hanging down behind.
The front bears the six-rayed star, known
as the ''doni-lam BASH" worked in shells.
From the cap depend scores of long,
many-colored ribbons, falling below the
waist and completely hiding his face from
view. His coat is of goat-skin, fur-side
out; and this coat or kaftan, called "ksm
nichtach," must be made of small
lengths Of skin offered to the priest
by those who have derived benefit from
his exercises. Each "yurta"-no matter
how many occupants 1t have-is only al
lowed to give one strip. SO that the
length Of the garment and the number
of pieces composing it indicate at once
the status Of the medicine-man and the
extent of his practice. 1t Is no uncom-
mon thing in some parts for the kaftan
to consist of more than 1900 separate
strips Of goat-skin, and when 1t is no
longer practicable to add to the length of
the coat 1t is usual to tie little metal bells
and tokens to the ribbons that hang
down from the pointed cap. To the
shoulders Of the garment are sewn the
extended wings OF the sacred gray owl,
80 disposed that the bird appears to be
lowering over the wearer when he seats
himself upon the ground. In his right
hand the Shamman carries the pre-
viously mentioned "tiur" sort OF
large-sized tambourine, on which are de-
picted in red ochre the principal objects
of Shammanist worship and mythology
the sun, moon and stars; the twelve
"tiess.tori'' who ride on the sacred red
foxes; the symbolical bridge between
the upper and the neither world
and the four-horned demons with their
red hoofs and claws. The ''tiur" IL
beaten with q kind of wooden mallet
covered with fox-fur, known by the
name of "orba." As the instrument ID
employed in all exorcisms and incants.
tions, 1t is fashioned from the wood oi
some one or other of the many sacred
trees which are found wherever the Tatal
nomads have carried their primitive su
perstitions. When beaten all evil spiriti
must depart; hence 1t accompanies the
medicineman whenever he pays aprofes
sional visit to any of his patients.
When a Tatar is taken i'll the Sham
man doesn't trouble himself about any
diagnosis, nor does he worry himself
about remedial measures. He merely
orders the "yurta" of the sick man to bt
removed beyond the limits of the en-
campment and pitched 90 that the door
way or entrance faces the setting sun
Twelve fires are lighted at equal dis
tances all round, to form circle; snt
the tent is guarded on one side Of ths
door by six young men, and on the othel
side by six young women. The Sham
man then promises to consult II 10 spirits
which can only be done. after dusk, wher
these creatures of the other world ar
supposed to roam abroad. For this pur
| noae fire In kindlod in the avurta !" anC